1
Ἤγγιζεν δὲ ἡ ἑορτὴ τῶν ἀζύμων ἡ λεγομένη Πάσχα.
Now the feast of Unleavened Bread, called Passover, was drawing near.
2
καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν, ἐφοβοῦντο γὰρ τὸν λαόν.
And the chief priests and the scribes were seeking how they might do away with him, for they feared the people.
3
Εἰσῆλθεν δὲ Σατανᾶς εἰς Ἰούδαν τὸν ⸀καλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα·
And Satan entered into Judas, called Iscariot, who was of the number of the Twelve;
4
καὶ ἀπελθὼν συνελάλησεν τοῖς ἀρχιερεῦσιν καὶ στρατηγοῖς τὸ πῶς ⸂αὐτοῖς παραδῷ αὐτόν⸃.
and he went off and talked with the chief priests and the officers about how he might hand him over to them.
5
καὶ ἐχάρησαν καὶ συνέθεντο αὐτῷ ἀργύριον δοῦναι.
And they rejoiced and agreed to give him silver.
6
καὶ ἐξωμολόγησεν, καὶ ἐζήτει εὐκαιρίαν τοῦ παραδοῦναι αὐτὸν ⸂ἄτερ ὄχλου αὐτοῖς⸃.
And he consented, and was seeking an opportunity to hand him over to them without a crowd.
7
Ἦλθεν δὲ ἡ ἡμέρα τῶν ἀζύμων, ⸀ᾗ ἔδει θύεσθαι τὸ πάσχα·
And the day of Unleavened Bread came, on which the Passover had to be sacrificed.
8
καὶ ἀπέστειλεν Πέτρον καὶ Ἰωάννην εἰπών· Πορευθέντες ἑτοιμάσατε ἡμῖν τὸ πάσχα ἵνα φάγωμεν.
And he sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat it.”
9
οἱ δὲ εἶπαν αὐτῷ· Ποῦ θέλεις ⸀ἑτοιμάσωμεν;
And they said to him, “Where do you want us to prepare it?”
10
ὁ δὲ εἶπεν αὐτοῖς· Ἰδοὺ εἰσελθόντων ὑμῶν εἰς τὴν πόλιν συναντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων· ἀκολουθήσατε αὐτῷ εἰς τὴν οἰκίαν ⸂εἰς ἣν⸃ εἰσπορεύεται.
And he said to them, “Behold, as you enter the city a man carrying a jar of water will meet you; follow him into the house he enters,
11
καὶ ἐρεῖτε τῷ οἰκοδεσπότῃ τῆς οἰκίας· Λέγει σοι ὁ διδάσκαλος· Ποῦ ἐστιν τὸ κατάλυμα ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν μου φάγω;
and say to the master of the house, ‘The Teacher says to you: Where is the lodging room where I may eat the Passover with my disciples?’
12
κἀκεῖνος ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον· ἐκεῖ ἑτοιμάσατε.
And he will show you a large upper room, furnished; prepare there.”
13
ἀπελθόντες δὲ εὗρον καθὼς ⸀εἰρήκει αὐτοῖς, καὶ ἡτοίμασαν τὸ πάσχα.
And going off they found it just as he had said to them, and they prepared the Passover.
14
Καὶ ὅτε ἐγένετο ἡ ὥρα, ἀνέπεσεν καὶ ⸀οἱ ἀπόστολοι σὺν αὐτῷ.
And when the hour came he reclined, and the apostles with him.
15
καὶ εἶπεν πρὸς αὐτούς· Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ’ ὑμῶν πρὸ τοῦ με παθεῖν·
And he said to them, “With desire I have desired to eat this Passover with you before I suffer.
16
λέγω γὰρ ὑμῖν ⸀ὅτι οὐ μὴ φάγω ⸀αὐτὸ ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ.
For I say to you that I will not eat it again until it is fulfilled in the kingdom of God.”
17
καὶ δεξάμενος ποτήριον εὐχαριστήσας εἶπεν· Λάβετε τοῦτο καὶ διαμερίσατε ⸂εἰς ἑαυτούς⸃·
And receiving a cup, having given thanks, he said, “Take this and divide it among yourselves.
18
λέγω γὰρ ὑμῖν, ⸀οὐ μὴ πίω ἀπὸ τοῦ ⸂νῦν ἀπὸ τοῦ⸃ γενήματος τῆς ἀμπέλου ἕως ⸀οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ.
For I say to you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.”
19
καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων· Τοῦτό ἐστιν τὸ σῶμά μου ⸂[τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.
And taking bread, having given thanks, he broke it and gave it to them, saying, “This is my body [given for you. Do this in remembrance of me.
Why this rendering
Luke.22.19 Observation
Syntactic observation
**The base text prints the latter half of v.19 through the end of v.20 inside square brackets.** This is the first place in this edition's base text where brackets appear: the variant marks (⸀, ⸂⸃) say another reading exists, but brackets say **the editors keep the passage in the text and doubt its standing.** So this edition follows its base text and **prints it, keeping the brackets.** What lies inside them matters: `τὸ ὑπὲρ ὑμῶν διδόμενον`, given for you; `τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν`, do this in remembrance of me; and the whole of v.20 with its second cup and **ἡ καινὴ διαθήκη**, the new covenant. ἀνάμνησις is a **corpus hapax**, and it is inside the brackets. διαθήκη stands four times — Matt 26:28, Mark 14:24, **Luke 1:72** (Zechariah's song, his holy covenant) and Luke 22:20 — and **Luke alone adds καινή, new**, also inside the brackets. And the order differs: Matthew 26:26-29 and Mark 14:22-25 have **bread then cup**, while Luke has **cup (17-18), bread (19), cup (20)** — two cups. Where the saying about not drinking falls differs too: in Matthew and Mark it comes after the cup; in Luke it comes at **v.18, before the bread.** The verb of thanks parts as well: Matthew and Mark have **εὐλογήσας**, having blessed, over the bread and εὐχαριστήσας over the cup, while **Luke has εὐχαριστήσας for both.** The κατάλυμα of v.11, the lodging room, stands three times in the corpus — Mark 14:14, Luke 22:11 and **Luke 2:7**, the room with no place in it, where the child was laid in a manger.
Rendering options · 2
Adopted **Print it with the brackets kept** — neither omitted nor silently absorbed
Basis The base text prints it so (DECISIONS C1). Omitting it corrects the base text; erasing the brackets deletes a doubt the editors marked. **What the base text prints and how is what this edition sets out to show**, so the marking is carried across too — the same handling as the ⟦ ⟧ kept around Mark 16:9-20 and the shorter ending. **Not one of the thirteen versions examined keeps the brackets** — all print it as ordinary text. This edition stands alone here, so the ground is recorded the more heavily.
**Drop the brackets** and print it as ordinary text, or **omit it** to a note
Basis Brackets interrupt reading, and the passage is widely read as text; or, conversely, a doubtful passage belongs out of the text.
Rejected Both roads **have the translation overturn a judgement the base text made.** The editors neither omitted it nor were sure of it, and that in-betweenness is the information. This edition exists to publish the grounds of its choices, so **leaving an in-between place in between** is what serves that.
Lost in translation
what the brackets mean In a Greek edition square brackets are the editors saying **we print this and are not sure of it.** Korean and English have brackets too, so the mark itself crosses over. But what the mark means reaches **only a reader who knows how editions are read**; to others it is a strange pair of brackets — which is why this record exists.
Survives in · ko / en / pt-BR
20
⸄καὶ τὸ ποτήριον ὡσαύτως⸅ μετὰ τὸ δειπνῆσαι, λέγων· Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον]⸃.
And likewise the cup after they had eaten, saying, “This cup is the new covenant in my blood, which is poured out for you.]
21
πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδιδόντος με μετ’ ἐμοῦ ἐπὶ τῆς τραπέζης·
But behold, the hand of the one handing me over is with me on the table.
22
⸂ὅτι ὁ υἱὸς μὲν⸃ τοῦ ἀνθρώπου ⸂κατὰ τὸ ὡρισμένον πορεύεται⸃, πλὴν οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ δι’ οὗ παραδίδοται.
For the Son of Man goes as it has been determined, but woe to that man through whom he is handed over.”
23
καὶ αὐτοὶ ἤρξαντο συζητεῖν πρὸς ἑαυτοὺς τὸ τίς ἄρα εἴη ἐξ αὐτῶν ὁ τοῦτο μέλλων πράσσειν.
And they began to question among themselves which of them it might be who was about to do this.
24
Ἐγένετο δὲ καὶ φιλονεικία ἐν αὐτοῖς, τὸ τίς αὐτῶν δοκεῖ εἶναι μείζων.
And there also arose a contention among them, which of them was thought to be greater.
25
ὁ δὲ εἶπεν αὐτοῖς· Οἱ βασιλεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν καὶ οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καλοῦνται.
And he said to them, “The kings of the nations lord it over them, and those who have authority over them are called benefactors.
26
ὑμεῖς δὲ οὐχ οὕτως, ἀλλ’ ὁ μείζων ἐν ὑμῖν ⸀γινέσθω ὡς ὁ νεώτερος, καὶ ὁ ἡγούμενος ὡς ὁ διακονῶν·
But you are not so; rather let the greater among you become as the younger, and the one who leads as the one who serves.
27
τίς γὰρ μείζων, ὁ ἀνακείμενος ἢ ὁ διακονῶν; οὐχὶ ὁ ἀνακείμενος; ἐγὼ δὲ ⸂ἐν μέσῳ ὑμῶν εἰμι⸃ ὡς ὁ διακονῶν.
For who is greater, the one reclining or the one serving? Is it not the one reclining? But I am among you as the one who serves.
28
Ὑμεῖς δέ ἐστε οἱ διαμεμενηκότες μετ’ ἐμοῦ ἐν τοῖς πειρασμοῖς μου·
And you are those who have remained with me in my trials;
29
κἀγὼ διατίθεμαι ὑμῖν, καθὼς διέθετό μοι ὁ πατήρ μου βασιλείαν,
and I appoint to you, just as my Father appointed a kingdom to me,
30
ἵνα ⸀ἔσθητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου ⸂ἐν τῇ βασιλείᾳ μου⸃, καὶ ⸀καθήσεσθε ἐπὶ θρόνων ⸂τὰς δώδεκα φυλὰς κρίνοντες⸃ τοῦ Ἰσραήλ.
that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
31
⸀Σίμων Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον·
Simon, Simon, behold, Satan asked for you all, to sift you like wheat;
Why this rendering
Luke.22.31 Observation
Syntactic observation
**The number changes within two verses.** v.31 has ἐξῃτήσατο **ὑμᾶς**, asked for **you (plural)**; v.32 has ἐδεήθην περὶ **σοῦ** … ἡ πίστις **σου** … **σύ** … **στήρισον**, all singular. What Satan asked for is **many**; the one prayed for is **one**. Korean and English do not mark second-person number, so this split does not cross over. σινιάζω, to sift, is a **corpus hapax** — the word for shaking grain in a sieve to separate it, close in grain to the λικμάω of Luke 20:18 but not the same word. And two words in this passage call other places in this book. στηρίζω, to fix or make firm, stands three times and **all three are Luke's** — **9:51** (he **set** his face to go to Jerusalem), **16:26** (a great chasm has been **fixed** between us and you), 22:32 (**strengthen** your brothers) — one verb attaching to Jesus's resolve, to the chasm that divides, and to Peter's task. ἐκλείπω, to fail, also stands three times and **all three are Luke's** — **16:9** (when the mamonas **fails**), 22:32 (that your faith may not **fail**), **23:45** (the sun **failed**). So the only three failings in this book are wealth, faith and the sun.
Rendering options · 2
Adopted Split **you (plural)** at v.31 from **you (singular)** at v.32, and render σινιάζω as **sift**
Basis Korean can split 너희 from 너 and so carries the number as the Greek does; English has only you and cannot, which is recorded as a loss. σινιάζω stands once in the corpus and is kept apart from λικμάω. The versions show the difficulty plainly: **개역한글 splits naturally with 너희를**, six English versions add all of you, you all or each of you to show the plural, and the other seven leave plain you, in which **the split disappears.**
Match both to **one person**, since the passage addresses Peter
Basis The address is Simon, Simon, and the one who answers is Peter alone, so a plural confuses the reader.
Rejected The confusion is the text: the name calls one and **what was asked for is many.** Matching erases that, and the long-read question here — whom Satan asked for — becomes invisible.
Lost in translation
the number of the second person The Greek separates ὑμᾶς (plural) from σοῦ (singular) in the words themselves. **Korean can split 너희 from 너 and carries it.** But **English has only you and cannot** — adding all of you introduces an emphasis the Greek does not have, and leaving it introduces none of the split. Brazilian Portuguese splits vocês from você, and Chinese splits 你们 from 你. Of the nine locales **English alone loses it** — Korean 너희/너, Chinese 你们/你, Portuguese vocês/você, Russian вас/тебе, Japanese あなたがた/あなた, German euch/dich, French vous/toi and Spanish os/ti all mark it in the word itself.
Survives in · ko / zh / pt-BR
holding the three στηρίζω to one root The set face of 9:51, the fixed chasm of 16:26 and the strengthen of 22:32 are one verb in Greek. **Korean (굳히다·굳게·굳세게), Chinese (坚定·坚立·坚固) and Portuguese (firmou·firmado·firme) can hold the three places to one root.** English alone cannot: set his face, has been fixed and strengthen each sit naturally where they are, and forcing one verb across all three makes two of the three read wrong. **Recorded as lost in English.**
Survives in · ko / zh / pt-BR
32
ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα μὴ ἐκλίπῃ ἡ πίστις σου· καὶ σύ ποτε ἐπιστρέψας ⸀στήρισον τοὺς ἀδελφούς σου.
but I prayed for you, that your faith may not fail; and you, when once you have turned back, strengthen your brothers.”
33
ὁ δὲ εἶπεν αὐτῷ· Κύριε, μετὰ σοῦ ἕτοιμός εἰμι καὶ εἰς φυλακὴν καὶ εἰς θάνατον πορεύεσθαι.
And he said to him, “Lord, I am ready to go with you both to prison and to death.”
34
ὁ δὲ εἶπεν· Λέγω σοι, Πέτρε, οὐ ⸀φωνήσει σήμερον ἀλέκτωρ ⸀ἕως τρίς ⸂με ἀπαρνήσῃ εἰδέναι⸃.
And he said, “I say to you, Peter, the cock will not crow today before you have three times denied knowing me.”
35
Καὶ εἶπεν αὐτοῖς· Ὅτε ἀπέστειλα ὑμᾶς ἄτερ βαλλαντίου καὶ πήρας καὶ ὑποδημάτων, μή τινος ὑστερήσατε; οἱ δὲ εἶπαν· Οὐθενός.
And he said to them, “When I sent you out without a money bag and bag and sandals, did you lack anything?” And they said, “Nothing.”
36
εἶπεν ⸀δὲ αὐτοῖς· Ἀλλὰ νῦν ὁ ἔχων βαλλάντιον ἀράτω, ὁμοίως καὶ πήραν, καὶ ὁ μὴ ἔχων ⸀πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ⸀ἀγορασάτω μάχαιραν.
And he said to them, “But now let the one who has a money bag take it, and likewise a bag; and let the one who has none sell his cloak and buy a sword.
Why this rendering
Luke.22.36 Observation
Syntactic observation
**This passage (vv.35-38) is Luke's alone.** And here the four places of βαλλάντιον, a money bag, are all filled: as recorded at Luke 12:33, the word stands four times in the corpus and **all four are Luke's** (10:4, 12:33, 22:35, 22:36), the last two being here. And the four interlock: at **10:4** they are to carry no money bag; at **22:35** he asks, when I sent you without a money bag, did you lack anything; and at **22:36** he **reverses it** — now let the one who has a money bag take it. The book takes up its own earlier word and turns it over, and the turning is done by that one noun. πήρα, a bag, comes along with it (10:4, 22:35, 22:36). ἄτερ, without, stands twice in the corpus and both are Luke's, the other being **22:6**, seeking to hand him over **without** a crowd. The quotation at v.37 brings in ἄνομος, lawless, a **corpus hapax**. And the answer at v.38, **Ἱκανόν ἐστιν**, it is enough, is open in the Greek as well — whether two swords are enough, or whether the subject is closed, the text does not settle.
Rendering options · 2
Adopted Render v.38 as **it is enough**, keeping both readings, and hold βαλλάντιον the same word as at 10:4 and 12:33
Basis Rendering it that will do nails it to closing the exchange; rendering it that is sufficient nails it to counting the swords. The text leaves both open. And the money bag must be one word across four places for the reversal to show. The versions divide eight to five: eight leave it open with 족하다 or It is enough / sufficient, and five nail it to closing the exchange with That's enough! or Enough of that; no more sword talk!
Render v.38 as **that is enough of that**, closing the exchange
Basis Two swords cannot be enough against Rome, so reading it as a count is untenable.
Rejected Whether it is untenable is a judgement, and the text does not make it. And this edition prints the place where he stops the sword (22:51), so **the reader can set the two side by side and read for himself** — there is no call for the translation to decide in advance.
37
λέγω γὰρ ὑμῖν ⸀ὅτι τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι ἐν ἐμοί, τό· Καὶ μετὰ ἀνόμων ἐλογίσθη· καὶ γὰρ ⸀τὸ περὶ ἐμοῦ τέλος ἔχει.
For I say to you that this that is written must be completed in me: ‘And he was counted with the lawless.’ For what concerns me has its end.”
38
οἱ δὲ εἶπαν· Κύριε, ἰδοὺ μάχαιραι ὧδε δύο. ὁ δὲ εἶπεν αὐτοῖς· Ἱκανόν ἐστιν.
And they said, “Lord, behold, here are two swords.” And he said to them, “It is enough.”
39
Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ Ὄρος τῶν Ἐλαιῶν· ἠκολούθησαν δὲ αὐτῷ καὶ οἱ ⸀μαθηταί.
And going out he went, as was his custom, to the Mount of Olives; and the disciples also followed him.
40
γενόμενος δὲ ἐπὶ τοῦ τόπου εἶπεν αὐτοῖς· Προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμόν.
And coming to the place he said to them, “Pray that you may not enter into trial.”
41
καὶ αὐτὸς ἀπεσπάσθη ἀπ’ αὐτῶν ὡσεὶ λίθου βολήν, καὶ θεὶς τὰ γόνατα προσηύχετο
And he was drawn away from them about a stone's throw, and kneeling down he prayed,
42
λέγων· Πάτερ, εἰ βούλει ⸀παρένεγκε ⸂τοῦτο τὸ ποτήριον⸃ ἀπ’ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν ⸀γινέσθω.
saying, “Father, if you are willing, take this cup away from me; yet not my will but yours be done.”
43
⸂ὤφθη δὲ αὐτῷ ἄγγελος ⸀ἀπ’ οὐρανοῦ ἐνισχύων αὐτόν.
And an angel from heaven appeared to him, strengthening him.
44
καὶ γενόμενος ἐν ἀγωνίᾳ ἐκτενέστερον προσηύχετο· ⸄καὶ ἐγένετο⸅ ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες ἐπὶ τὴν γῆν.⸃
And being in agony he prayed more earnestly; and his sweat became like drops of blood falling to the ground.
Why this rendering
Luke.22.44 Observation
Syntactic observation
**The base text prints the whole of vv.43-44 inside variant marks ⸂⸃.** It does not use square brackets as at vv.19b-20, but this is the second place in this chapter where two whole verses stand inside a mark — that is, **there are two passages in Luke 22 whose standing the base text doubts.** And the words inside are nearly all found only here: ἀγωνία, anguish; ἱδρώς, sweat; θρόμβος, a clot; and ἐνισχύω, to strengthen, are **each a corpus hapax.** So if these two verses fell away, all four would fall out of this corpus entirely. The words of v.41 are rare too: βολή, a throw (a stone's throw), is a **corpus hapax**, and ἀποσπάω, to draw away, stands twice, the other being **Matt 26:51**, where a sword is **drawn** — one verb for withdrawing to pray and for drawing a blade. And over Gethsemane Luke differs widely from Matthew and Mark: at Matt 26:39, 42, 44 and Mark 14:35, 39, 41 Jesus prays **three times** and comes to the disciples **three times**, while **Luke has once.** Why they sleep differs as well: Matthew and Mark say their eyes were heavy; **Luke writes ἀπὸ τῆς λύπης, from grief.**
Rendering options · 2
Adopted **Print** vv.43-44 and record in variants that the base text marks them
Basis The base text prints them, and this edition follows its base text (DECISIONS C1), recording the mark outside. And if the two verses fell away, four corpus hapax would fall with them, so keeping them as they stand preserves the data. All thirteen versions examined print the two verses, and none brackets them — unlike vv.19b-20, here this edition goes the same road as the versions.
**Omit** vv.43-44, or bracket them as at vv.19b-20
Basis They carry a mark, so their standing is no different from vv.19b-20, and treating them alike is consistent.
Rejected **The base text treats the two differently** — brackets at vv.19b-20 and none at vv.43-44. That difference is the editors' judgement, and evening it out in translation erases it. The difference itself is what is recorded.
45
καὶ ἀναστὰς ἀπὸ τῆς προσευχῆς ἐλθὼν πρὸς τοὺς μαθητὰς εὗρεν ⸂κοιμωμένους αὐτοὺς⸃ ἀπὸ τῆς λύπης,
And rising from prayer he came to the disciples and found them sleeping from grief,
46
καὶ εἶπεν αὐτοῖς· Τί καθεύδετε; ἀναστάντες προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν.
and said to them, “Why are you sleeping? Rise and pray, that you may not enter into trial.”
47
⸀Ἔτι αὐτοῦ λαλοῦντος ἰδοὺ ὄχλος, καὶ ὁ λεγόμενος Ἰούδας εἷς τῶν δώδεκα προήρχετο αὐτούς, καὶ ἤγγισεν τῷ Ἰησοῦ φιλῆσαι αὐτόν.
While he was still speaking, behold, a crowd; and the one called Judas, one of the Twelve, was going before them, and he drew near to Jesus to kiss him.
48
⸂Ἰησοῦς δὲ⸃ εἶπεν αὐτῷ· Ἰούδα, φιλήματι τὸν υἱὸν τοῦ ἀνθρώπου παραδίδως;
But Jesus said to him, “Judas, do you hand over the Son of Man with a kiss?”
49
ἰδόντες δὲ οἱ περὶ αὐτὸν τὸ ἐσόμενον ⸀εἶπαν· Κύριε, εἰ πατάξομεν ἐν μαχαίρῃ;
And those around him, seeing what was to be, said, “Lord, shall we strike with a sword?”
50
καὶ ἐπάταξεν εἷς τις ἐξ αὐτῶν ⸂τοῦ ἀρχιερέως τὸν δοῦλον⸃ καὶ ἀφεῖλεν ⸂τὸ οὖς αὐτοῦ⸃ τὸ δεξιόν.
And a certain one of them struck the slave of the high priest and cut off his right ear.
51
ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· Ἐᾶτε ἕως τούτου· καὶ ἁψάμενος τοῦ ⸀ὠτίου ἰάσατο αὐτόν.
But answering, Jesus said, “Let it be as far as this.” And touching his ear he healed him.
Why this rendering
Luke.22.51 Observation
Syntactic observation
**The four books name that ear with three words, and Luke alone changes word within one man.** Matthew 26:51 has **τὸ ὠτίον**; Mark 14:47 and John 18:10 **τὸ ὠτάριον**; and Luke writes **τὸ οὖς** at v.50 for what was cut off and **τοῦ ὠτίου** at v.51 for what was touched — two words in consecutive verses for one ear of one man. ὠτίον stands three times in the corpus (Matt 26:51, Luke 22:51, John 18:26); οὖς eighteen times, mostly of ears that hear. And **only Luke heals it**: Matthew, Mark and John pass on from the cutting, and Luke alone writes ἁψάμενος … ἰάσατο, having touched it he healed him. ἰάομαι stands nineteen times in the corpus and **eleven are Luke's**, the most of any book. Naming it the right ear is done by **Luke and John only**. And there are further places in this chapter that are Luke's alone — **22:61**, the Lord turned and **looked at** Peter: ἐμβλέπω stands ten times in the corpus, twice in Luke (20:17, 22:61), and Mark 14:67 uses the same verb of **the servant girl looking at Peter**. ὑπομιμνῄσκω, to remind, stands twice, the other at John 14:26. ἀτενίζω, to gaze fixedly, is twice and both Luke's, the other being **4:20**, where every eye in the synagogue was fixed on him.
Rendering options · 2
Adopted Render both verses as **ear**, and keep the fact of three words across four books **in this record, not in the text**
Basis The Greek ὠτίον is οὖς with a diminutive ending, but in writing of this period such endings **do not always carry the sense of smallness.** To split it in Korean would require a word like 귓불, the earlobe — and that **puts into the text what is not there**: the text does not say the lobe was cut or the lobe was touched. This edition does not supply what is absent (DECISIONS C1), and that rule comes before the wish to keep words apart. The split is recorded as a loss.
Split them — **ear** at v.50 and **the lobe of the ear** at v.51 — to show the two words
Basis The base text uses two words in succession, and this edition exists to show where words stand.
Rejected Following that rule here **breaks a larger one**: the lobe says what the text does not. The Greek's two forms are joined by a scale of size off one root, and neither Korean nor English has a pair so joined, so splitting them reads as **two different things.** It is a place where keeping the word would lose the sense, so the rule is set aside and the fact recorded — the same handling as συμβάλλω at Luke 14:31.
Lost in translation
three words for one ear The Greek makes ὠτίον and ὠτάριον from οὖς with diminutive endings — three words **joined by a scale of size.** Neither Korean nor English has three so joined, so splitting them makes them look like **different things** and matching them loses the split. Either way the Greek's build — three forms off one root — does not cross over. So this edition **does not split them in the text**, since splitting would require an anatomy the text does not give. All thirteen versions examined likewise do not split them.
52
εἶπεν ⸀δὲ Ἰησοῦς πρὸς τοὺς παραγενομένους ἐπ’ αὐτὸν ἀρχιερεῖς καὶ στρατηγοὺς τοῦ ἱεροῦ καὶ πρεσβυτέρους· Ὡς ἐπὶ λῃστὴν ⸀ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων;
And Jesus said to those who had come upon him — chief priests and officers of the temple and elders — “Have you come out with swords and clubs as against a robber?
53
καθ’ ἡμέραν ὄντος μου μεθ’ ὑμῶν ἐν τῷ ἱερῷ οὐκ ἐξετείνατε τὰς χεῖρας ἐπ’ ἐμέ· ἀλλ’ αὕτη ⸂ἐστὶν ὑμῶν⸃ ἡ ὥρα καὶ ἡ ἐξουσία τοῦ σκότους.
When I was with you day after day in the temple you did not stretch out your hands against me; but this is your hour, and the authority of the dark.”
54
Συλλαβόντες δὲ αὐτὸν ἤγαγον καὶ ⸀εἰσήγαγον εἰς ⸂τὴν οἰκίαν⸃ τοῦ ἀρχιερέως· ὁ δὲ Πέτρος ἠκολούθει μακρόθεν.
And seizing him they led him away and brought him into the house of the high priest; and Peter was following at a distance.
55
⸀περιαψάντων δὲ πῦρ ἐν μέσῳ τῆς αὐλῆς καὶ ⸀συγκαθισάντων ἐκάθητο ὁ Πέτρος ⸀μέσος αὐτῶν.
And when they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them.
56
ἰδοῦσα δὲ αὐτὸν παιδίσκη τις καθήμενον πρὸς τὸ φῶς καὶ ἀτενίσασα αὐτῷ εἶπεν· Καὶ οὗτος σὺν αὐτῷ ἦν·
And a certain servant girl, seeing him sitting toward the light and gazing fixedly at him, said, “This one was with him too.”
57
ὁ δὲ ⸀ἠρνήσατο λέγων· ⸂Οὐκ οἶδα αὐτόν, γύναι⸃.
But he denied it, saying, “I do not know him, woman.”
58
καὶ μετὰ βραχὺ ἕτερος ἰδὼν αὐτὸν ἔφη· Καὶ σὺ ἐξ αὐτῶν εἶ· ὁ δὲ Πέτρος ⸀ἔφη· Ἄνθρωπε, οὐκ εἰμί.
And after a little another saw him and said, “You too are one of them.” But Peter said, “Man, I am not.”
59
καὶ διαστάσης ὡσεὶ ὥρας μιᾶς ἄλλος τις διϊσχυρίζετο λέγων· Ἐπ’ ἀληθείας καὶ οὗτος μετ’ αὐτοῦ ἦν, καὶ γὰρ Γαλιλαῖός ἐστιν·
And after about an hour had passed, another insisted, saying, “In truth this one was with him too, for he is also a Galilean.”
60
εἶπεν δὲ ὁ Πέτρος· Ἄνθρωπε, οὐκ οἶδα ὃ λέγεις. καὶ παραχρῆμα ἔτι λαλοῦντος αὐτοῦ ἐφώνησεν ἀλέκτωρ.
But Peter said, “Man, I do not know what you are saying.” And at once, while he was still speaking, a cock crowed.
61
καὶ στραφεὶς ὁ κύριος ἐνέβλεψεν τῷ Πέτρῳ, καὶ ὑπεμνήσθη ὁ Πέτρος τοῦ ⸀λόγου τοῦ κυρίου ὡς εἶπεν αὐτῷ ὅτι Πρὶν ἀλέκτορα φωνῆσαι ⸀σήμερον ἀπαρνήσῃ με τρίς.
And the Lord turned and looked at Peter; and Peter was reminded of the word of the Lord, how he had said to him, “Before a cock crows today you will deny me three times.”
62
καὶ ἐξελθὼν ⸀ἔξω ἔκλαυσεν πικρῶς.
And going outside he wept bitterly.
63
Καὶ οἱ ἄνδρες οἱ συνέχοντες ⸀αὐτὸν ἐνέπαιζον αὐτῷ δέροντες,
And the men who were holding him were mocking him and beating him;
64
καὶ περικαλύψαντες ⸂αὐτὸν ἐπηρώτων⸃ λέγοντες· Προφήτευσον, τίς ἐστιν ὁ παίσας σε;
and covering him over they were asking him, saying, “Prophesy! Who is it that struck you?”
65
καὶ ἕτερα πολλὰ βλασφημοῦντες ἔλεγον εἰς αὐτόν.
And they were saying many other things against him, blaspheming.
66
Καὶ ὡς ἐγένετο ἡμέρα, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ, ἀρχιερεῖς ⸀τε καὶ γραμματεῖς, καὶ ⸀ἀπήγαγον αὐτὸν εἰς τὸ συνέδριον αὐτῶν,
And when day came, the eldership of the people was gathered, chief priests and scribes, and they led him away into their council,
67
λέγοντες· Εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν. εἶπεν δὲ αὐτοῖς· Ἐὰν ὑμῖν εἴπω οὐ μὴ πιστεύσητε·
saying, “If you are the Christ, tell us.” But he said to them, “If I tell you, you will never believe;
68
ἐὰν ⸀δὲ ἐρωτήσω, οὐ μὴ ⸀ἀποκριθῆτε.
and if I ask, you will never answer.
69
ἀπὸ τοῦ νῦν ⸀δὲ ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ.
But from now on the Son of Man will be seated at the right hand of the power of God.”
70
εἶπαν δὲ πάντες· Σὺ οὖν εἶ ὁ υἱὸς τοῦ θεοῦ; ὁ δὲ πρὸς αὐτοὺς ἔφη· Ὑμεῖς λέγετε ὅτι ἐγώ εἰμι.
And they all said, “Are you then the Son of God?” And he said toward them, “You say that I am.”
71
οἱ δὲ εἶπαν· Τί ἔτι ⸂ἔχομεν μαρτυρίας χρείαν⸃; αὐτοὶ γὰρ ἠκούσαμεν ἀπὸ τοῦ στόματος αὐτοῦ.
And they said, “What further need have we of testimony? For we ourselves have heard it from his own mouth.”